Powered By Blogger

Tuesday, October 12, 2010

HOMOGENITALISM


INTRODUCTION
“So God Created humankind in his image, in the image of God he created them; male and female he created them.  God blessed them, and God said to them, ‘Be fruitful and multiply…” (Gen. 1:27-28)
Are you man enough? Are you gay enough to know the truth about homosexuality?  Is this ‘IN’ or ‘OUT’?  How does the Catholic Church respond to this issue?  Do homosexual person go to heaven?  Is this there choice to become homosexual or there are causes of becoming homosexual person?  These are some of the questions we might ask about this particular and sensitive topic about homosexuality. 
            Homosexual person is created by God in his image and likeness.  We have the same dignity received from our Creator.  Homosexual person is still a human being who needs to be respected and loved.  They are still children of God and part of God’s plan for the salvation of mankind.  God’s whole creation is all good therefore homosexual people are also good.  Despite of their being homosexual they have the freedom to choose between good or bad. This freedom is given by God and He respects this gift. But when freedom is misused and misjudged by homosexual person, that is the time that this type of sexual orientation is immoral.
            The purpose of this research paper is to find out why homogenitalism or homosexual act is a sexual madness in the light of the human Christian perspective based from the Catholic teachings of the Church. Thus, it is important that we will identify some ideas from the different authors who studied in this
particular topic about homosexuality. 

Chapter I
HOMOGENITALISM
What is Homogenitalism?
            These are the definitions of homogenitalism from the different authors come across by the researcher. 
William Kraft defines “homogenitalism in strictly speaking means homosexual.  That those who choose a homosexual life- style indicate that sexually they prefer and desire genital with a member of the same sex.”[1]  This is only an uncommon term to homosexual.  Aside from the term homogenital to homosexual, there is another term use by other books which can associate to homosexual and that is homoerotic.
Moreover, the term homosexuality is based on the “Greek word homos, meaning the same, and the Latin word sexus, meaning sex.  Thus homosexuality means literally the same sex or the same sexuality.”[2]  For short it is a sexual attraction toward persons of own sex.  This is also the common definition of the people about homosexual person.  It always connotes sexual behavior to a person not looking to the other bright side of a person.  There is another author that states that, “homosexual is an adjective, not a noun”.[3]  It describes a person that the dominant trait of whose sexualis inclines him to seek the satisfaction of his own sex. 
From the different meanings given by the different authors about homosexual person the researcher observed a common denominator from each meaning.  That homosexual person whether male or female is always attracted to there own sex for sexual satisfaction and desires. Then the next question is.  Is this there choice to become homosexual or there are some reasons becoming on it? 
Theories about the causes of the Homosexuality
            We cannot escape the reality of the existence of homosexual person in our society.  For sure homosexual person live in a complicated life because some homosexual person would say that it is not easy to be ridiculed every single day of your life.  This next topic to be discussed might help us to have a better understanding of homosexuality.  It talks about the theories about the causes of the homosexuality.  However, there are no conclusive theories about the causes of homosexuality.
“Research indicates that a so-called typical male homosexual had a very close relationship with a mother who was strong, intimate, and dominating, while the father was rejecting, cold and distant.”[4]  Example if Mr. B’s father was an army officer, a strict and a disciplinary father and everytime Mr. B see the aura of his father he is trembling.  A little mistake of Mr. B, a great repercussion lies ahead from his father.  That is why he develops a cold and far relationship with his father.  Mr. B is closer to her mother because of the protection and love given by her mother.  This theory then suggests if Mr. B’s father has a warm affectionate relationship with him, homosexuality is unlikely to occur.
 Another theory about the causes of homosexuality is that, “when the boy does not enter the ‘boy becoming man’ social process with pleasure.  He either does not participate or, if he does, he does not enjoy it, and for that reason is derided his peers”.[5]   Example on this is that if the boy does not have an outlet where he can release his aggression like sports, and etc.
             “The Psychological research on homosexual females indicates that they come from families in which there are cruel fathers and martyred mothers”.[6]  It implies that males for them are causes of chaos as what they experience when they were still children.
No single, specific cause can be pinpointed with any precision, about the evidence for a genetic link.  There is project name Human Genome Project sponsored by National Institute of Health to attempt to map the entire human genetic code, searching for all available genetic links to disease and behavior.  But until now they cannot find any link about homosexuality.  For Freud, homo sexuality is a development, not a biological abnormality.
“All signs point to a retarded emotional development: enforced sexual discipline may cause repressions which result in the displacement of some sexual objects (Mayer); abnormal family situations of hostility or aggressive affection for the mother; hostility or affection for a father with too few heterosexual traits (Allen); rebellion against masculine domination; lack of person with whom to identify; experiences of seduction in youth-all may be factors.  It is called by some “a biological anomaly,” “not a psychoneurosis.”[7]

Chapter II

WHAT DOES THE BIBLE SAY ABOUT HOMOSEXUALITY?
OLD TESTAMENT
 There are lots of text in the bible that talks about homosexuality.  In the classical texts homosexual activity is always condemned:  Genesis 19:4-11 “But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house;  and they called to Lot, "Where are the men who came to you tonight? Bring them out to us, so that we may know them." Lot went out of the door to the men, shut the door after him,  and said, "I beg you, my brothers, do not act so wickedly”, Leviticus 18:22 “You shall not lie with a male as with a woman; it is an abomination.”, Leviticus 20:13 “If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their blood guiltiness is upon them.”  In Genesis 19 “God’s attitude toward homosexuality is dramatically portrayed in the judgment on Sodom and Gomorrah.  Though homosexuality is not the only thing that contributed to their destruction, it was certainly a major factor.”[8]  “Nowhere in the bible are homosexual acts approve.”[9]
NEW TESTAMENT
Romans 1:26-28 “For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.” 
“This text is the one of the clearest statements against homosexual acts in the Bible, is written in the context of the idolatry of pagan culture and its evaluation of homosexual acts is to be understood in light of this context.”[10]  In Romans 1:27 “Paul implicitly appeals to the natural order of creation to condemn homosexual behavior.” [11]  These are the other biblical texts that talks about homosexuality:   1 Corinthians 6:9-11 “Do you not know that wrongdoers will not inherit the kingdom of God?  Do not be deceived!  Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, and robbers--none of these will inherit the kingdom of God…”; 1 Timothy 1:8-11 “…fornicators, sodomites, slave-traders…that conforms to the glorious gospel of the blessed God…”; and Jude 7 “likewise, Sodom and Gomorrah and the surrounding cities, which, in the same manner as they, indulged in sexual immorality and pursued unnatural lust, serve as an example by undergoing a punishment of eternal fire.”






Chapter III
CATHOLIC TEACHING ABOUT HOMOSEXUALITY:  WHAT MAKES IT IMMORAL?
            Everyone of us is created by God, male and female or homosexual person.  Each one of us is equal in the eyes of God.  Homosexual person has also and end goal in his life and that is to be united to the Creator to have friendship and fellowship with Him.  Genesis 1:27-28 says “So God Created humankind in his image, in the image of God he created them; male and female he created them.  God blessed them, and God said to them, ‘Be fruitful and multiply…”
            The Catholic Church does not condemn homosexual person; but the homosexual act of this kind of orientation.  To love others is not wrong even to the same sex.  “When attraction gives way to lust and ultimately to sexual activity, it is sin.”[12]  Further it is clear that “the two purpose of the marital act are the permanent union of man and woman and the procreation and rearing of children, and intentionally to exclude one of these purposes is immoral.”[13]  Therefore homosexual act is immoral because it does not fulfill the two purpose of sexual union done by married couple.  It is only moral if the genital acts fulfilled in the context of married couple.  Since same sex marriage is not acceptable in our Catholic faith therefore it implies that this homosexual act is immoral.  Homosexual act cannot answer the task given to us by God to be “fruitful and to multiply.”  This homosexual act only leads to personal sexual gratification and pleasure.
“The Church’s constant teaching on the morality of homosexual acts is unequivocal:  such acts are of their very nature seriously wrong.  This teaching is clearly based on Scriptures and is rooted in the biblical understanding of sexuality.  The bible teaches that the sexual differentiation of the human race into male and female is divinely willed, that male and female complement each other and that marriage rooted in the irrevocable consent of man and woman to be “one flesh” for life, alone respects the goods of human sexuality.  Thus, Scripture teaches that marriage provides the normative condition for genital sexual expression; all other expressions of this kind, whether between man and woman or between members of the same sex, are to be evaluated in the light of this norm.”[14]

The stand of the Catechism of the Catholic Church about homosexuality as stated in the paragraph # 2357 is this:
“Basing itself on the Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that “homosexual acts are intrinsically disordered.  They are contrary to the natural law.  They close the sexual act to the gift of life.  They do not proceed from a genuine affective and sexual complementarity.  Under no circumstances can they be approved.”

            What makes it immoral?  It is because our sexual faculty can be only morally good if it used in God’s purpose and design.  That is to multiply offspring here on earth, to promote life.  “Homosexual activity is not a complementary union able to transmit life; and so it thwarts the call to a life of that form of self-giving which the gospel says is the essence of Christian-living.”[15]  Thus “Homosexual acts cannot be procreative and cannot express a love that is inherently fruitful and procreative.”[16]




Chapter IV
   CONCLUSION
Therefore we cannot say that homosexual person cannot inherit God’s Kingdom.  We cannot say that homosexual persons are intrinsically evil.  Homosexuals are created by God in His image and likeness.  A person who has dignity that needs to be respected and loved.  They are also called by God to have union and fellowship with Him in the days to come.  Probably to become homosexual, to get attracted to the same sex, and mostly  rejected by the society and your love ones are not a choice. Because if they have the choice to be homosexual or not, they will choose to be a normal or straight guy or woman.  The Catechism of the Catholic Church stated in paragraph # 2358, “they do not choose their homosexual condition; for most of them it is a trial.  They must be accepted with respect, compassion and sensitivity.”[17]   
We need to respect them and accept them of who and what they are.  The principle of human dignity explains to us, that every person is made in the image of God.  Once this principle is firmly held, there is no feeling of shame or personal inferiority in being blind, crippled, homosexually oriented, poor or illiterate.  All are equal persons, have the same human rights, and have the claim of justice and dignity.
On this topic we can also use the principle of personalized sexuality.  That human sexual life is not merely a matter of animal instinct but requires a free decision.  A decision which is guided by reflection to do what is good and to avoid what is evil.  Since sexuality is a gift from God, it must be used in a proper and right way. 
The Church is against the homosexual activity because it leads to eternal damnation.  An act that contradicts to the natural law is an act of immorality.  The bases in all these teachings are taken from the Scriptures, Tradition, and the teachings of the Catholic Church.  It is emphasized well from the previous chapter that to love others with same sex is not wrong.  It is wrong when homosexual activity happens.
A challenge for us, that we must not discriminate these homosexual persons rather we must love them as God love them so much.  It is our duty as Christians even to non-Christians that to take good care of these people.  “They are called to friendship with God and to holiness of life, as are all human persons; and they have distinctive heavy burdens to bear.”[18]  Loving and accepting them are not enough as Christians or non-Christians.  We must also teach our members who have this condition about the immorality of homosexual activity.  Homosexual persons can still live a happy life without sexual activity , and that life is not at all about pleasure on sex.  It is only part of the biggest dimension of life.  There are peoples today who are not married, like those people who choose to be single for the rest of their lives; priest is another example of it.  Yet they are still happy and fruitful to the life they choose.  If others can be happy without sexual activity how much more to the homosexual persons in which they are also good in abstaining it.                                   


[1] William Kraft, Sexual Dimensions of the Celibate Life (Kansas City: Andrews and Mcmeel Inc., 1979), 153.
[2]  Philip S. Keane, S.S., Sexual Morality: A Catholic Perspective (New York,Ramsey, Toronto Paulist Press, 1977), 71.
[3]  Paul T. Jersild and others,  Moral Issues and Christian Response (New York, Chicago, San Francisco,Atlanta, Dallas, Montreal, Toronto: Holt, Rineheart And Winston, Inc., 1971), 231. 
[4] William Kraft, Sexual Dimensions of the Celibate Life,154
[5]   Scott B. Rae, Moral Choices (Michigan, Zondervan Publishing House, 1995), 233.
[6]   William Kraft, Sexual Dimensions of the Celibate Life, 155.
[7]   Paul T. Jersild and others, Moral Issues and Christian Response, 182
[8]   Scott B. Rae, Moral Choices, 233.
[9]  John F. Harvey, O.S.F.S., The Truth about Homosexuality: The Cry of the Faithful (Ignatius Press, San Francisco, 1996),139
[10]    Philip S. Keane, S.S., Sexual Morality: A Catholic Perspective, 79.
[11]  Scott B. Rae, Moral Choices, 134.
[12]  Scott B. Rae, Moral Choices, 235.
13  John F. Harvey, O.S.F.S., The Truth about Homosexuality,125

[14]   Rev. Ronald Lawler, O.F.M. Cap. and others, Catholic Sexual Ethics: A Summary, Explanation, and Defense Second Edition(Huntington, Indiana Our Sunday Visitor Publishing Our Sunday Visitor, Inc., 1998), 187.
[15]   Rev. Ronald Lawler, O.F.M. Cap. and others, Catholic Sexual Ethics,189.
[16]   Rev. Ronald Lawler, Catholic Sexual Ethics ,191.
[17]  Catechism of the Catholic Church (ECCE Word and Life Publication, Manila, 1994), 489.
[18]   Rev. Ronald Lawler, 192

HELL


Introduction
As the end of our earthly pilgrimage, death involves an inescapable judgment which leads to the definitive outcome of the person’s life. (cf. CCC 1021-22)
The church teaches that those who have died in the state of grace “are received immediately into heaven, and see clearly God Himself, one and three, as He is, while those who die in actual mortal sin go down to hell immediately” (Council of Florence, ND 2309).
HELL:  The Doctrine of Hell as a Scandal
·         The whole of creation is moving towards that absolute future wherein it will come to its glorified Lord in order to reach the Father.  Scripture utters an urgent warning of the consequences to the individual who would exclude himself from this movement towards fulfillment, pointing out that it is possible for someone to choose a life lived exclusively in and for himself instead of the life with God in a community of brothers and sisters.  Such a life is called hell.
·         The doctrine of hell is not the central teaching of Christianity; it is still an essential element of it and as such must be placed among the most difficult problems of the Christian faith.
·         In view of God’s omnipotence and his will that all should be saved, the opinion that there is for some men an ultimate state of incompleteness and torment is one of the scandals of Christendom.
·         One who refuses belief in Christ remains outside the world’s salvation in history; his life issues ultimately in meaninglessness.
·         In this exposition we shall first consider the scriptural texts, then the Church’s teaching; after this an attempt will be made to explain the nature of hell, and finally there will be a treatment of the most important problems related to this doctrine.

THE SCRIPTURES
·         Ideas of Jewish theology – OT- Hellenistic times
-          The underworld is held to be the habitation of the good and the wicked:  all must descend into it-kings and beggars, masters and slaves, the old and the young, the just and the unjust.  The underworld is a gathering place in which the dead lead a shadowy existence.  There is rest, there is no suffering; but on the other hand, there is no happiness either.  It is a state hardly to be called life, although love and hatred are felt there and the inhabitants are not deprived of knowledge:  those who were close to each other in life know each other again.  They also seem capable of being aroused from their condition by certain events.
·         The concept that the departed souls of the just come to God and those of the godless are punished in the underworld. (Is.24,21 f.; 15, 11; 66,24; Dan. 12,2; 2 Mach. 6, 26f; Wis. 4,19; 5,31-13).
  • NRS Daniel 12:2 Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
  • NRS Jeremiah 7:32 Therefore, the days are surely coming, says the LORD, when it will no more be called Topheth, or the valley of the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth until there is no more room.
·         Hinnom(Greek, Gehenna) was from ancient times a place of evil reputation threatened with divine retribution, the belief arose that it would be the place which, last judgment, would open up and engulf the rebellious Israelites in its punishing fires.
·         In the NT, the term Gehenna is understood to mean the place of eternal judgment, prepared not only for the devil and his angels but for all those who refuse to believe and be converted, to which the condemned will be sent.
  • NRS Matthew 25:41 Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels;
  • NRS Matthew 13:42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth.
·         John the Baptist and Jesus himself both testify that those who are not converted are threatened with burning in a fire that will never go out.
  • 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth.
·         Hell is also described in terms of darkness, howling and gnashing of teeth (Mk. 9,42-48; Mt. 5,29f.; 8,12; 13,41f).
·         It is a torment so unimaginable that no effort on man’s part to escape too great (Mt. 5,29f; 10, 28; Lk. 16,19-31).
·         In describing the last judgment, Jesus says:
“ when the Son of Man comes in his glory and all the angels with him, he will sit in state on his throne, with all the nations gathered before him.  he will separate men into two groups, as a shepherd separates the sheep from the goats, and he will say to those on his left hand, “the curse is upon you.  Go from my sight to the eternal fire that is ready for the devil and his angels.”… and they will go away to eternal punishments. (Mt. 25,31 ff., 41.46)
·         According To Paul, this judgment will bring calamity to the reprobate, and eternal ruin ( 1 Thess.5:3, 2 Thess. 1:9, Timothy 6:9)
·         Utter destruction (Rom. 9:22, Phil. 3:19)
·         The Pauline writings go on to speak of the wrath of God under which the demand stand (2 Thess. 1:7-10, Rom. 2,5,8)
·         There existence is not life but death ( 2 Cor.2:16; 7:10, Rom. 1:32)
·         They are excluded from the kingdom of God (Gal.5:21, Eph. 5:5)
·         In some passages of the Book of Revelation (14:10, 19:20, 20:10-15, 21:8):  hell is described as a place of fire and brimstone, as in the OT story of the fate of Sodom and Gomorrha.
·         In John we find the concept of the sin which leads to eternal death (1 John 5:14-17).  As “life” is to be understood as union with Christ, so “death” means the dissolution of that union.
THE DEVELOPMENT OF THE DOCTRINE
·         In the post-apostolic times the discussion was concerned with the beginning, the duration, and the kind of the punishment in hell.
·         Clement of Alexandria was probably the first to tech that there would be a limit to this suffering, although the most influential representative of this thesis was Origen.
·         His views were adopted by a number of the Fathers: Gregory of Nyssa, Ambrose, Cyprian, Hilary; and until 249 they were also held by Jerome.
·         The idea was rejected by the Church, and it was eliminated from the body of Christian dogma, at the Council of Constantinople (543).
·         It was Chrysostom in the East and Augustine in the West who set forth the doctrine of the eternal duration of hell unequivocally; both, however, sometimes accept the idea of some diminution of the penalty.
·         From the time of Pope St. Gregory (590-604) the idea that the suffering of hell began with the death of the sinner gained favor, until in 1336 it became a dogma.
The Teaching of the Church about Hell
·         There is complexity about the problem.
·         The development was very slow and gradual.
·         Hell’s existence  had already been asserted in
-“the faith of Damascus”
- In the Athanasian Creed
- In some councils (4th Lateran, Lyons, and Florence, also Trent)
The Church’s teaching on hell culminated in the definition of Pope Benedict XII contained in the constitution Benedictus Deus, which declares that the souls of those who die in mortal sin are cast into hell, where they suffer the torments of the damned.
The Nature of Hell
·         No formal doctrine with regard to kind of punishment suffered.
·         Innocent III, emphasized that it is twofold, consisting in the deprivation of the vision of God and some kind of physical suffering.

Hell as the Consummation of a Sinful life
Nature of hell, from divine revelation does not describe as a state outside our experience but simply issues a warning: resisting divine plan, failing to achieve the fullness if life, and living in hatred instead love, expect a fearful life of punishment.
Hell does not refer to a specific place. When the scriptures say it as a place, is intended as a warning, concerning life beyond death, to the man who chooses for himself and cut off from God’s love. Sin in all forms- egoism, hatred, lust for power, pride… is understood as a failure to love, hell can be understood as the final fixation in this state. There is total self-isolation from God and man.
But the mystery of hell remains unfathomable. We cannot say that it consists in physical torment or a general disaster, and yet these experiences within history and individual lives must be used as aids if we are to get some idea of its fearfulness. Without the clear and vivid speech of the Scriptures no one would conceive of the possibility of hell.
Another point to be made is that man carries hell within himself. He creates it. When he is guilty of boundless hatred, exploitation, and oppression … the forces at work in him represent at least a foreshadowing of hell. Hell is the solidification of such disposition.
The Loss of God as Irremediable Incompleteness
As a creature he is meant for God. His existence is a “living with”-that is relational- vertical as well as horizontal: man’s life is essentially and necessarily an existence with, in and through God.  Thus, saying no to God also saying no to himself. This rejection makes himself divided, incapable of self-fulfillment and maturity. He will remain so forever. 
HELL
            The Church clearly affirms the existence and eternity of hell for those who die in the state of mortal sin (cf. CCC 1035). In this the Church simply follows Jesus’ own teaching on “gehenna,” and his own judgment as Son of Man: “Out of my sight, you condemned, into that everlasting fire” (Mt 25:41; cf. Mt 5:22; 13:42-50; Mk 9: 43-48).[1]

The Fire of Hell

            If the Scripture frequently uses the word fire when speaking of hell, it must be taken into account that it is used along with such expressions as wailing and the gnashing of teeth and the worm that does not die- all belonging to the same kind of literary imagery. Is the fire, then, meant as a real event or is this a metaphor?
Patristic Times: The term fire referred to the remorse of the damned.
Scripture: Fire frequently symbolizes the presence of God. This indicates that the damned live in the presence of God’s immutable and inescapable judgment. But how is this judgment to be interpreted?
            God’s judgment imposes restraining bonds on the damned soul—the pain of sense. He is immobilized within himself because, being unable to love, he cannot reach out towards any other human being. The damned soul is incapable of this movement owing to the isolation within himself which has followed upon his hatred of God.
            The damned soul is the captive of the creation. He remains walled up within his personal solitude in the world God has created. The whole meaning of the material world comes from its service to man or the dominion man exercises over it. But the lost soul is immured in his own solitude in such a way that he cannot integrate the things of the world with his own existence or utilize them for his personal fulfillment.
So he is subjected to constriction on all sides by things he cannot touch, while at the same time he cannot resist their pressure. The image suggests itself of a prisoner confined in a lightless room without doors or windows, who must live there without hope of escape.

The Eternity of Hell

            The chief problem concerning hell is its eternity.
Some theologians: Sin is an infinite outrage against God; and since man, who is finite in nature, cannot be punished for it in a manner that is infinite in intensity, he must be punished in a way that is infinite in extension.
According to this opinion, sin is finite insofar as it is an act of man but infinite insofar as it has a relation to God.
            John Duns Scotus rightly raised the objection that sin cannot be called an infinite offense against God because man is finite and incapable of any infinite action. Thus, if the infinite character of sin is to be based on the relation to God, then the penalty likewise can be called infinite since, it also comes from God.
            Hell is endless for another reason, namely that for those who have chosen this course sin has no end. A damned soul never can nor will free himself from his sin. It is true that he abhors his broken and deprived condition, feeling nothing but disgust for himself. But he is held fast by his animus towards God, unable to yield. Revolt against God has become irresistible drive in his nature, a lust by which he is destructively consumed.
            The “eternity” of hell consists not primarily in the quantitative aspect of duration, but in the ultimate self-realization of the sinner who in pride and egoism withholds himself from creative love. Hell and its eternity are created by man, not God, and this in a world which is created by God and by means which are God’s gifts. Every person who is damned therefore suffers the hell which is precisely fitting for him.

God and Hell

            There are two senses in which God has a role in hell: first, he does not prevent the exercise of man’s free will in sin; second, he does not give to the damned the grace of repentance.
            With regard to the first point, God created man with freedom; in freedom man participates in God’s own sovereignty. God respects man’s freedom whatever the risks; he will not force anyone.
            The question then arises whether a kind of freedom might not be possible wherein man would not sin, or would not be in a position to sin. But in fact freedom does not consist in the ability to commit sin. The freedom given to man is the one which makes it possible for him even to rebel against God.
            With regard to the second point, it is difficult for us to believe in the total finality of a man’s damnation. It cannot be denied that God could give him a grace so efficacious that without any loss of freedom he could abandon his self-idolatry and cast himself upon God’s mercy.
            It would be a mythical concept of hell to imagine the damned pressing upon God and God hurling them back with the words “Too Late”. The damned do not want God, do not want Love, because they cannot: it is the final agonizing mystery of hell that the human will no longer tends towards God. Absolute finality of this human destiny manifests itself.
            Regarding the eternal duration of hell, it is senseless if the ones undergoing this punishment are not able to reform themselves. But the meaning of hell does not lie in man’s correction but in the revelation of God as Holy, as Love, Truth, Justice, as Absolute God. To live without God decides at the same time for absurdity with regard to his own subjective life fulfillment, and that the meaningful and complete life can be lived only in and with God. We should ponder the biblical promise; that man is saved from all the “hells” of our earthly experience- from despair, from the abyss of sin and its torments- through participation in creative love in Christ.[2]



[1] Catholic Bishop’s Conference of the Philippines. Catechism for Filipino Catholics. (Makati City: Word and Life Publications, 1997), 602.


[2] Eschatology: The Destiny of Man, 256-259.